01_AzuelosVoltaggio_161_178_161_178 29/07/15 10:58 Pagina 172 172 YAACOV AZUELOS – FRANCESCO GIOSUÈ VOLTAGGIO 172 that, in the first century CE, Michael’s identification as the chief- captain of the heavenly armies was well accepted (the Third Book of Baruch is thought to have been written in the late first century CE, but contains earlier traditions). This is confirmed by the Dead Sea Scrolls, as, for example, in the War Scroll, 1QM 17,6-8: “(God) will send eternal support to the company of his redeemed by the power of the majestic angel of the authority of Michael. By eternal light He shall joyfully light up the covenant of Israel; peace and blessing for the lot of God, to exalt the authority of Michael among the gods (lakym trXm ~ylab ~yrhl) and the dominion of Israel among all flesh”. The Dead Sea Scrolls reflect also a belief in a specific principal angel, designated the “Angel of Truth”, “the Prince of Light(s)”, or “Melchizedek”. This is probably the very same angel identified as Michael 37. In light of this background, the reasoning behind the insertion by Targum Jonathan Josh 5,14-15 is clear: the “commander of the Lord’s army” (hwhy-abc-rf), the “archistratege” (LXX), is the “angel sent from before the Lord” (ywy ~dq !m xylX $alm). One might ask why the targumist does not specify the identity of the angel. Perhaps this is due to the prostration and “worship” by Joshua in v. 15. The targumist follows the traditions of the Phar- isees, who believed strongly in angels (in contrast to the Sadducees who insisted on “angels” of flesh and blood, or as symbolic expres- sions of God’s actions), while avoiding the hazards of explicit angel worship, a strong temptation in the Second Temple period, espe- cially in some circles, as attested in Targum Neofiti 38. Various traditions and beliefs about the angel Michael flourished both in Judaism of the Second Temple period and in early Chris- tianity. The early Christian tradition and the Fathers of the Church shared a common interpretation of Josh 5,13–15 with the Targums: Origen 39 and Aphraates 40 also identify the “archistratege” in Josh 5,14-15 with the angel Michael. It is probable that Origen and 37 On the Archangel Michael in the Qumran literature, see HANNAH, Michael and Christ, 55-75. 38 Cf., for example, Col 2,18. 39 See Origen, Sel. in Jos., PG 12.821. In Hom. In Jos. 6.2, however, Ori- gen identifies the figure with Christ, as does Justin (see n. 42 below). 40 APHRAATES, Dem. 3.14.